Etruskologie

Pallottino, Massimo

doi:10.1007/978-3-0348-6047-5

Cited by 3 publications

(2 citation statements)

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“…Ez pedig át is vezet ahhoz a kérdéshez, hogy miért nehéz elengednünk az ismerős rómaiak és a rejtélyes etruszkok közötti különbségtételt, akár csak egy behatárolt időszakra nézve is: a "titokzatosságé" egyszerűen túl vonzó, túl érdekes motívum, 52 ráadásul nagy hagyománya is van. Ezt az "etruscheria" önmagában is erős, a késő középkorban gyökerező modern tradíciója 53 mellett már az antik szerzők is megelőlegezik: Liviusnál Tarquinius Priscus felesége, Tanaquil a jóslásban járatos asszonyként jelenik meg, ut vulgo Etrusci -'mint az etruszkok általában'; a római nemesifjakat "a régi időkben" az etruszk városokba küldték tanulni, ahogyan később görög földre; 54 Lucretiusnál pedig a keleti módra jobbról balra írt Tyrrhena carmina olvasása a jóslatokra utaló horatiusi Babylonii numerii kutatásának megfelelője.…”

Section: Az Etruszk Rejtély Rejtélyeunclassified

Romulus és Remus Veiiben

Rung

2022

literatura

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Romulus and Remus in Veii Much has been written in Classics about the relationship between early Rome and the Etruscans, from scholarly articles to secondary school textbooks. Inspired in part by recent research in archaeogenetics, this article argues for the feasibility of an approach which sees Rome and its northern neighbours as political subsystems of the same cultural unit instead of interacting as separate cultural entities. As an example of that, if one reads the early archaeological material of Veii, an Etruscan city neighbouring Rome, and the Roman origin stories transmitted in Latin literature as products of the same culture (temporarily disregarding the linguistic-ethnic divide between the two cities that became so important later on), one can shed light on the vast scale of possible interpretations which could develop in both directions. Keywords: early Rome, Roman myth, meta-historiography, Livy, Etruscans, ethnicity in antiquity, Veii, heroon, casa Romuli

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Section: Az Etruszk Rejtély Rejtélyeunclassified

Romulus és Remus Veiiben

Rung

2022

literatura

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“…According to these sources a fundamental part of all the rituals involved astronomy, since the haruspices had to identify a sort of terrestrial image of the heavens ( templum ) in which the gods were ‘ordered’ and ‘oriented’ starting from the north in a clockwise direction (an intact example of such an auguraculum has been found in the city of Bantia, see Torelli 1966). The siting of the templum thus required astronomical orientation to the cardinal points (Aveni and Romano 1994; Pallottino 1997); at the corresponding ‘centre’ ( mundus ) a foundation deposit was buried, containing the first fruits of the fields and/or samples of soil from the founder's place of origin. Archaeological evidence of such foundation rituals has never been found in Rome, where several subsequent rearrangements probably cancelled out the traces of the original Roma Quadrata on the Palatine hill (but see Carandini 1997); however, clear traces of the foundation ritual and also of its connections with astronomy have been found in Marzabotto (Mansuelli 1965), Tarquinia (Bonghi‐Jovino 2000), Cosa (Brown 1980) and Alatri (Aveni and Capone 1985; Magli 2006; 2007).…”

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On the Orientation of Roman Towns in Italy

Magli

2008

Oxford J Archaeology

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As is well known, several Roman sources report on the existence of a town foundation ritual, inherited from the Etruscans, which allegedly included astronomical references. However, the possible existence of astronomical orientations in the layout of Roman towns has never been tackled in a systematic way. As a first step in this direction, the orientation of virtually all Roman towns in Italy (38 cities) is studied here. Non-random orientation patterns emerge from these data, aiming at further research in this field. The planning of a Roman townDuring the republican period and the first imperial period (roughly from the V century b.C. to the I century a.D.) the Romans founded many towns, or colonies. The foundation of a town was an efficient method in order to establish permanent control on a newly conquered land, and a consistent amount of people (up to 5000 families) was assigned to the new towns in accordance with a legal act called deductio. The urban plan of the settlements was always the same: the layouts of the newly founded towns were indeed planned in accordance with the so called castrum (i.e. military camp) structure.1 A colony could also be deducted "on" a pre-existing, non-Roman town, either conquered or allied; also in this case however, the layout was usually re-designed in accordance with the Roman standards (see e.g. Sommella 1988). The city boundaries of a castrum town formed a rectangle, usually not very stretched in one direction or the other, so that we can refer generally to this kind of town planning as to a squared one. The rectangle was delimited by the walls and the internal streets were organized in a orthogonal grid forming the inhabited quarters (insulae). As is well known, orthogonal town planning -which has been a common feature of many cultures, for instance the Hindu one -was theorized in the classical world by the Greek architect Hippodamus of Miletus around the half of the V century, and applied strictly in all Greek colonies (Castagnoli 1971). Beyond any doubts it was applied by the Etruscans as well, as it is shown by the excavations at Misa, the unique known Etruscan town which was conquered by the Celts and abandoned before the Roman expansion (Mansuelli 1965). Some authors believe that the Etruscans simply copied the orthogonal plan from the Greeks, but in any case it is reasonable to think that the Romans inherited the orthogonal layout from the Etruscans, rather than from the Greeks. In addition to the orthogonal layout however, the inspiring principle of the Roman castrum was based on the existence of two main orthogonal roads, called cardus and decumanus. Thus, in Roman towns, the orthogonal layout was actually quadripartite: at the end of the four main roads, four main gates were located, while the centres of the social and religious life (the Forum and the main temple or Capitolium, respectively) were preferably placed at (or near) the intersection of the main roads (see e.g. Rykwert 1999). To fix ideas about a Roman castrum town, we can look at Fig. 1, where, as an ...

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2011

The Roman Calendar From Numa to Constantine

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Etruskologie

Cited by 3 publications

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Romulus és Remus Veiiben

Romulus és Remus Veiiben

On the Orientation of Roman Towns in Italy

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